that he should grant him suitable means to fulfil it, This he does according to his unerring wisdom; and as there are in this world, a great diversity of estates and conditions, and perpetual changes, by the birth of some, and by the death of others; by business; by good success; by misfortunes; and, in a word, by an innumerable diversity of events in life; the providence of God, which presides over this confusion, manages every thing according to his own designs. He prepares for each a certain distinction of conditions and events; a certain measure of prosperity and adversity; and, immutable in his counsels, he serves himself of the perpetual inconstancy and agitation of all things in this world, to make all men pass through the dif ferent degrees of their vocation.

If we enter into the spirit of piety, we shall perceive the manner of well receiving what happens to us, is not to consult our own inclinations, were they even just, in order to rejoice at what is conformable to them, and to be discouraged when things happen contrary to our warmest wishes: but we shall desire to be raised above ourselves, and to ascend to the order of God. We shall examine by what happens to us, to what duties God calls us, and by the practice of what particular virtue, he would be glorified in our conduct. We shall consider these events, as means by which God makes known to us his designs and will, and, as a kind of DAILY REVELATION, by which he instructs us in our particular calling

which he has obliged us to regard. Impressed with these sentiments, we shall receive all things with submission to the will of God, and manage them with piety and prudence, so as to do that good which he has given us the occasion to perform; as being one end for which he sent us into the world, and one means by which we may labor with confidence that such conduct will issue in our salvation. This is the judgment we should form in all the various revolutions which we meet with; and this is the disposition in which we should regard those changing scenes. He who enters into these sentiments, follows as he should, his own calling; and has in himself, the foundation of perfect repose; at least, there is nothing in this world, able to give him equal satisfaction.

4

THE PRECEDING FACTS

EXEMPLIFIED AND

IMPROVED.

As this consideration includes and unites in itself various reasons capable of supporting and strengthening the mind in the most afflicting events, it will be proper to consider them more distinctly; and, if I may so express it, to unfold them and make each of those reasons more evident.

First, an assurance that no event happens which is not under the direction of God, should have great weight with us to receive every thing as coming from him, without reluctance. Job ii. 10. We do in effect, make a profession of this, and of

L

God's

Both of them

both of them

God's having a legitimate right over us. It is not only in things agreeable to us, that we should testify our submission to his will, since we are carried to that of ourselves, but it is in the most difficult and dreadful trials our submission should be conspicuous, since we cannot then acquiese in the will of God, without the genuine principle of obedience. We have, on this, subject the example of Eli, the high priest, and of the prophet David. The former expresses himself thus: It is the Lord; let him do what seemeth him good: and, the latter said, I was dumb, I opened not my mouth; because thou didst it. were exposed to great afflictions; were oppressed with a sense of their own infirmities; nor were they exempt from those troubles and terrors which are common to men. Yet each of them imposed silence on the voice of nature, suppressed its rising movements, and adored with humility, that providence of God, which then presented them with nothing, but what was tremendous. Behold the first sentiments that piety suggests; behold what good courage it inspires. Prosperity and adversity proceed from God; he would have our wills conformed to his own, in the one as well as in the other; and it would be unjust in us to attempt to divide what he has been pleased to unite. Either let us consent that he should withdraw his favors from us, or submit to his chastisements when he is pleased to chastise us. If we do not thus endure them, where is our reverence, where is the faith, or where the love, that

is due to him? To be properly attached to God, we must be divorced from ourselves, and forget ourselves, that we may, with pleasure, be devoted to his will,

If, however, there was only this reason to obey God, it would be difficult to make that impression on the hearts of men which is necessary to engage their practical attention to this great duty. Man is 'naturally penetrated with the love of himself; he seeks himself in every pursuit; even in his most generous sentiments, and in what he esteems the nost disinterested, his cupidity, by imperceptible circuits, brings him back again to himself; for he never loses sight of his own particular interest, when he seems most of all to despise it. To speak the truth, man never makes true sacrifices; he always would be indemnified for his loss. However just, therefore, this duty' of self-denial may be, whatever approbation of it he is obliged to manifest, he never regards it, without a view to his own advantage. But in TRUE self-denial, our advantage and our duty are constantly connected.

God not only sends afflictions to man, as the dispenser of those events, but he selects them; and his choice includes that mixture and proportion of goodness and wisdom, according to which, he ordains all things for the good of his children. We must not, therefore, judge of our afflictions by our own sentiments, but according to the judgment of God; for though afflictions appear to us harsh

and

and grievous, they are not real misfortunes, but rather to be considered as real blessings. In fact, we should not found our distinctions between good and evil, upon the present impressions of joy or sorrow; this would degrade us to the condition of brutes, which are guided by sensation; nor must we judge of them by the sentiments of our natural reason, which are corrupted by our prejudices and passions; but we must consult reason, corrected and illuminated by the lights of faith; and upon this foundation, we shall not make good and evil to consist in any thing which relates only to the body, and to the condition of the present life, but only in that which tends to make us happy or miserable in the future state.

CAUTIONS; IN REFERENCE TO RICHES, HEALTH, FRIENDSHIP, AND TO OUR GENERAL DESIRES AND FEARS,

The preceding truths are contrary to the natural taste of mankind, to which, indeed, they give very little attention, and which they very seldom reduce to practice; but they are truths that would be very differently regarded, were they only considered with becoming application. Are we by ourselves able to regulate our own desires? Why then are we so unwilling to be governed by the will of God? He only knows what is good for us; we are by no means able to make a proper choice for ourselves; [either in reference to riches, health. or friendship, or to our general desires and fears.]